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Infinite Reach: Spirituality in a Scientific World connects and integrates the great spiritual insights with science and mathematics for the increasing numbers of Americans who consider themselves spiritual but not religious, or spiritual and religious, or «none of the above,» and who no longer find traditional religious doctrines and institutions credible or matching their experience. In nontechnical language it precisely and clearly traces how current brain-mind research informs and enhances inner spiritual and religious experience, and how scientific cosmology confirms spiritual intuitions.
From hunting-gathering prehistory, through city-states, empires, and the great religions, scientific methods advance exponentially faster into the future, while the great spiritual insights have never been surpassed, though often ignored or denied. But scientific knowing and spiritual knowing share infinite reach. Brain-mind research contributes to understanding and living meditation and spiritual practices in silence, ritual, and vision. Modern physics and mathematics demonstrate how humans observe and participate in the actual evolution of the universe. Fractals in chaos theory are spiritual images of ultimate reality. In creating, loving, and undifferentiated presence we find our own unique voice in the mystery of ultimate reality, touching down here and now in the specifics of this present moment.

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Grounded in the narrative of the loss of his own wife, Ross Hastings seeks to provide insight into the universal human condition of loss and grief . . . and speaks comfort. All kinds of losses produce grief–loss of jobs, homes, friendships, health, losses through divorce, and loss through death of parents, children, and spouses–and we are often unprepared for it. Applicable to all who go through loss, this book will also offer skills for pastors, pastors-in-training, and friends seeking to offer comfort to grieving people. It will weave together first-order theological, as well as integrated psychological insights that relate to loss and grieving, interspersed with personal stories. The ultimately redemptive nature of grief is highlighted, with sensitivity to the grieving process. It offers comfort for the grieving found in fresh awareness of the orientation and action of the triune God who is for us, who invites us to participate in his life and love, and gathers up our grief, and in Christ, suffers with us. It beckons us towards spiritual attentiveness, permission for emotional honesty, normalization of the grief process, practices that enable coping and redemptive transformation in the present, and hope grounded in future resurrection reality.

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The Lent-Easter seasons cover one-fourth of the year, or 25 percent of the liturgical year. One of the many things we do as Roman Catholics is sing Lenten and Easter hymns. During Lent, we express our sorrow for sin as we pray, fast, and give alms. During Easter, we shout Alleluias at the end of many hymns to express our praise of God for having raised Christ from the dead. Thus, those who observe Lent and Easter sing religious hymns written for each season. The sounds of Lenten hymns in minor keys give way to Easter hymns in major ones.
This book presents an exercise for every day of Lent and Easter that combines the daily Scripture texts from the Lectionary for Mass with religious hymns sung during Lent and Easter. It is designed to be used by individuals for private prayer or by families for public prayer. A six-part exercise is offered for every one of the 135 entries: (1) the liturgical day, (2) the daily Scripture texts, (3) a verse from a traditional hymn, (4) a reflection, (5) a question for personal meditation, and (6) a concluding prayer.

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Once liberal Christianity was preached in ways that defined it in the public eye. Now Christianity is identified almost exclusively with its conservative expressions. Seasons of the Christian Life presents a series of sermons articulating a liberal Christianity over against its conservative neighbors. They were preached at the University Church (Marsh Chapel) at Boston University (save for one preached in Memorial Church at Harvard) during the 2004-2005 academic year when President George W. Bush was reelected and the country was at war in Iraq and Afghanistan, and at war with terrorists wherever they could be imagined. The sermons follow the Revised Common Lectionary and focus on biblical interpretation as it is applied to the then-current spiritual, cultural, social, and political situation. The author is a professor of theology and at the time was Dean of Marsh Chapel and Chaplain of the University.

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The dimension of eternity has been lost from much contemporary religious consciousness. Liberals tend to focus on action within time, as do conservatives, who see history as a battleground for a war of good against evil. Spiritual life, however, also requires nurturing a sense of eternity within time. These sermons from Marsh Chapel at Boston University follow the lectionary in highlighting the places of temporal life within eternity, and the places eternity is found in temporal life. The liturgical year is employed as the venue for articulating a comprehensive theology on the themes of the temporal and eternal aspects of Christian nurture.

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Abiding Mission presents the discipline of abiding as the first priority of the Christian and the base methodology of mission.
Based on an exegesis of John 15, Abiding Mission illustrates the definition of abiding by examining the abiding mission lives of seven key pioneers in mission to Muslims in North Africa, including Daniel Comboni (Catholic), Samuel Zwemer (Presbyterian), Oswald Chambers (YMCA/Pentecostal League), Lillian Trasher (Assemblies of God), Lilias Trotter (Algerian Missions Band), Douglas Thornton (Anglican-CMS), and Temple Gairdner (Anglican-CMS).
The work continues by looking at the operationalization of abiding as developed from interviews from current missionaries to Muslims in North Africa.

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From the beginning the bright and articulate English teacher and the tall, strong, and equally bright minister sense they are different, but they assume they can still enjoy a friendship. And they do; Mary Kerrigan and Walter Macdonald play and probe and spar. Then the unanticipated happens: friendship deepens into love, and differences that were intriguing when they were just friends become ominous. She's irreverent; he's traditional. She's unfettered; he's committed. She's a disbeliever; he's a believer. She won't believe; he won't not believe. They are an even match. It's more than a lover's quarrel–Mary and Walter are worlds apart in ways that matter. They want desperately to find a bridge between their worlds. Their struggle pits passion against convictions. Longing for the impossible becomes finally unbearable; they have to choose.

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Securing Life represents a novel yet timely approach to reading and understanding the Bible. While reverence for the Bible and respect for its authority remain high in our society, biblical illiteracy, misinterpretation, and selective reading place us at risk. The Bible seems to have a conserving effect on conservative readers, a moderating effect on moderate readers, and a liberating effect on liberal readers. Do biblical texts contain conserving and liberating messages simultaneously? Should biblical texts be limited to specific meaning and perspective, acceptable by all, or do they contain multiple levels of meaning? While this book addresses these questions, it does not approach the Bible as an answer book but rather as a collection of books, multifaceted in nature, its enduring purpose being to provide us with perspective for living faithfully and fully through the stages and seasons of our lives, in harmony with God, nature, others, and self.
Rather than starting chronologically with creation, followed by accounts of the patriarchs, the exodus, the conquest, and the monarchy, this book follows a compositional approach used by the Yahwist, an unknown author in Judea who composed Israel's first religious epic. Like the Yahwist, this book moves backward from Covenant through Community to Creation, but because it includes the New Testament, it moves forward to New Covenant, through New Community, to New Creation. A chapter is devoted to each topic. These motifs are preceded by five preparatory chapters–three dealing with introductory matters, one with biblical theology (the doctrine of God), and one with biblical anthropology (the doctrines of sin and salvation).
Utilizing the contributions of three disciplines (biblical introduction, biblical theology, and biblical interpretation), Dr. Vande Kappelle demonstrates that the Bible, like religion in general, has both a conserving and liberating effect, providing perspective for formation and for transformation.

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We are all familiar with the stories of what happened at the first Christmas and Easter–or are we? The Crib, the Cross and the Crown strips away the wrapping-paper of tradition and folk-lore from the stories of the birth and death of Jesus Christ, and takes a fresh look at what the Gospels themselves say. It describes the real Jesus of the New Testament, and reflects on the ways in which the recurring themes in his story can shape our own lives and faith.

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One of the jewels in the crown of Johann Sebastian Bach's sacred music is its use of astonishingly subtle and complex allegorical and representational devices. But when similar devices appear in the context of one of Bach's untexted, secular, instrumental collections such as the Six Solos (sonatas and partitas) for violin, the question arises whether he might be intending to embed discernible theological significances there as well, thus infusing the secular with the sacred. Such designs would be reasonably plausible within Bach's musical, cultural, and religious context. Shute carefully investigates the extent to which musical features of the Six Solos that seem to invite theological parallels might indeed have been intended to do so. Although the precise extent of Bach's intentions cannot be ascertained with certainty, the degree of correlation among strong potential signifiers would seem to suggest that they, and many other features of the Six Solos, are best explained as the product of extensive theological-allegorical designs on Bach's part, like those evident in his texted vocal music.

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